Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	son_n	word_n	2,567	5	4.4090	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77912	Constitutio liberi populi. Or, The rule of a free-born people. By William Ball of Barkham, Esquire.	Ball, William.	1646 (1646)	Wing B588; Thomason E341_1; ESTC R200893	15,838	28

mitigate penalties or inflict none at all for matter of Religion wherfore for my part I greatly honour and reverence the ●are that the Parliament seemeth to take and which the Honourable House of Commons have published in their Declaration 17. April 1646. already mentioned That they have not as yet resolved how tender Consciences such as differ not in Fundamentals may be provided for so as may stand with the peace of their foules and peace of the Kingdome thereby intimating that they intend not to use severity for matters of Religion meerly a course though practiced by Pagans befitting no men much lesse Christians but rather by clemency to induce men to embrace o● follow such Orders or Ordinance touching Religion as they shall institute Mor●over I cannot but greatly blame such as would have m●ns Consciences wrackt and enforced in disputable matters or Tenets of Religion such as blame Domineering in others and yet would exercise it themselvs not considering what the Apostle Pet. hath written 1 Pet. ● 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●at Rulers should not be as over-domineering Lords of Christs Flock but as Types or examples to the flock nor do such consideratly weigh the Apostles words Gal. 6. 1. Brethren if a man be overtaken in a fault ye which are spirituall restore such a one in the spirit of meeknesse considering thy selfe least thou also be tempted he bids them not menace much lesse persecute for errour nay the Apostle directly forbids it Gal. 5. 15. But if ●e bit● and devour one another take ●eed ye be not consumed one of another as if he had said if ye break the Bond of Christian Charity take heed least God give you not over to your malicious intentions and practices by which ye may become Instruments one to destroy another The holy Apostle likewise Rom. 14. 10. forbiddeth men directly not so much as to judge a Brother for things indifferent or for things which Christian Liberty in Christ giveth leave unto for saith he We shall all stand before the Indgment Seat of Christ but it may be some will say these and such like Councels or Precepts of the Apostle were spoken or delivered by him concerning meeknesse to he used in admonishing our Brethren in errours meerly of Practice not of Doctrine or in things not cleerly expressed in Scripture not in things evident and plain in Scripture to such I answer what are the great matters in debate and controversie or rather small matters in great strife and contention now a dayes agitated but either matters meerly Practicall or exteriour Formes of Worship and Ceremonies whether tollerable or intollerable or else matters obscure or but by probable Arguments deducible out of Scripture as Lay-Elders a Businesse now of dayes of no small consequence whether they be not sufficiently warranted by this Text 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour especially they who labour in the Word and Doctrine the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring in Word and Doctrine and from hence it must be deduced forsooth that there were some Elders that did not labour in the Word and Doctrine and consequently that such were Lay-men Truly others that are as sound in their judgments it may be as those that make this Deduction will say that the meaning of that Text is this viz. Presbyters or Elders It is very probable that some Apostles and Disciples in the Primitive times laboured more then others in preaching c. that rule well be accompted worthy of double honour in respect of the younger or inferiour but chiefly such as beside their care and ordinary performance of their charge labour extraordinarily in Preaching and exhorting or edifying even as one might say let Civill Magistrates that govern well be counted worthy of double honour in respect of other ordinary and inferiour Persons but chiefly such as beside their care and ordinary performance of their Offices according to their Oathes and Duties labour extraordinarily for the Publique good by advising and consulting I doe not find that it could be deduced from this last inference that Clergie-men were or ought to be Civill Magistrates nor can I finde that it can well be deduced from the Apostles words that Lay-men ought to be Presbyters or Church-Elders and yet a great deale of stirre is kept about this businesse and such like and some would faine have their but probable Deductions if so much to be Orthodoxal Expositions and so to be held de Iure Divina that 's no presumption but by the favor of such I would fain know whether they are infallible or no if no why would they then impose their Expositions de Iure Divina if they are infallible I would gladly know how they now come by such an extraordinary gift of Infallibility and that the World by their own acknowledgment hath wanted it for so many Ages as they say in all Ages since the Apostles time as I have said that in Civill Affaires there should not be Quid nimis so I say in Church-Affaires and wish that men for alas what are we all but men would not take upon them Quid nimis especially in matters either indifferent or else obscure and difficult or such as may admit of severall interpretations and Constructions I will instance for Example sake one Text of Scripture viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn c. In the beginning was the word c. All Divinity te●s us that Eternity is Identicu● nunc the selfe-same now and that it hath neither Prius or Posterius beginning or ending what beginning then can the Eternall VVord or Sonne of God have no beginning in time because Eternall nor Pater Aeternus non semel sed semper dixit verbum Aeternum mentis suae sive gagnis filium et Ratio est quia quod agit Pater semel ad intra semper agit hodie quotidie quia ad intra nec Prius nec Posterius verba Psalmistae ergo ex utero ante luciferum Genui te non dicunt consummationem Actus Aeterni sed completionem ejus sive perfectionem in Nature because Increase what beginning then or what may the word Beginning in that place signifie Some will have the meaning of that Text to be this In the beginning when the World was created the word verbum meniis of the Fathers understanding was and so if that were in the Beginning that was before all Beginning but this is no good consequence sayes an Arrian for the word might bee before the World and yet be a patre ta●quam effectus a causa be as an effect caused by God the Father and so have some beginning as every effect hath though before the World and to hold this is Heresie for that the Father is not causa filti but onely Principiu● fil●i not the cause but naturall beginning of the Sonne others will have the meaning to be thus in that beginning or instant which was and is ever or Eternall wherein the Father knew formally his Essence and Attributes he spake or begot the word of his mind or understanding being a Terme of his infinite Knowledge not produced by necessity or will but emaning or flowing as it were by natur●ll faecundity Others will have the meaning to be thus in that beginning or instant aforesaid wherein the Father knew not onely formally his Essence and attributes but also all creatures possible and existent he spake or begot the word of his mind or understanding for ●ay they the word which is the Terme of the Fathers infinite Knowledg is a perfectissim● plenissima cognitione ejus from his most perfect and fullest knowledge and from hence arise divers Arguments pro contra not onely between the Thomists Scotists and other School-men but also amongst other sorts or Sects of Christians but must men for these or the like disputable differences cut one anothers throats or persecute one another God forbid there is not the least warrant in the New Testament for it in the time of our blessed Saviours passing his humanity on the Earth some there were casting out Divels in his Name whom his Disciples for●ad because they followed not Christ as they did but our Saviour rebuked them and bad them suffer them and let them alone saying he or they that are not against us are with us adding moreover that it was not likely that any one should Mar. 9. 40. doe a miracle in his Name and speak ill of him our Saviour said not that such as workt miracles in his Name should confesse and speake all that ought to be confessed and spoken of or to his honour but that such as spake not ill of him should if they confessed his Name be permitted or suffered in this World and shall not we then suffer one another in matters of Religion Shall we ambitiously compasse our Neighbours goods or meanes under pretence of Religion thereby scandalizing Christianity No! let all self-ends be abolished and Peace and Union be embraced that we of this Nation may become an Elisiu● of comfort of Christian Charity and mutuall Amity one to another and a President of them all to other Nations WILLIAM BALL FINIS